Rectifying Of Names And Dao

The Pre-Qin Period is regarded as the most philosophically productive time in the history of Chinese philosophy. Xunzi is one of the greatest confucianists. He developed the theories of Confucius and constructed many distinctive thoughts, for example, Distinction between Heaven and Human(tianren-zhifen天人之分)、the theory of human nature(renxinlun人性论)、Rectifying of names(zhengminglun正名论).In this paper, the writer will study Xunzi’s thought of Ethics and Politics deeply through his theory of names.Generally speaking, Xunzi’s theory of names has two meanings. Firstly, it is the Chinese traditional logic which could be called the theory of argument(bianxue辩学). Secondly, the theory of names also has relations with epistemology, linguistics, ethics and the thought of politics. In this paper, the writer will mainly focus on the second meaning of Xunzi’s theory of names. Xunzi’s theory of names has many parts, especially rectifying and creating of names(zhiming制名). Xunzi thought the Pre-Qin Period was the time of the feudal lords employ different principles of government(zhuhou-yizhneg诸侯异政)and the Hundred Schools offer different explanations(baijia-yishuo百家异说).In the sight of relations between names(ming名)and realities(shi实),the Pre-Qin Period was also called name and their realities have become confused(mingshiluan名实乱)by philosophers. Xunzi not only widely learnt from Mohism(mojia墨家), School of Names(mingjia名家),Daoism(daojia道家)and Legalism(fajia法家),especially the Later Mohists(mobian墨辩)and School of Names. In the same time, Xunzi also widely criticized many philosophers. Xunzi’s theory of names means unity of rectifying names and Dao.Xunzi rectify names for making distinctions in order to make clear what is noble and what base(ming-guijian明贵贱) and separations in order to discriminate between things that are the same and those are different(bia-tongyi辨同异).In Xunzi’s opinion, the value of names for application is more important. Confucius contributed the model of Name-Argument-Affair, which was explained by Xunzi too. The above is also the main content of Chapter One.Chapter Two mainly discusses the rectifying of names. According to Confucius’model, Xunzi’s the theory of names could be distinguished into three parts:the Rectifying of Names(zhengming正名),the Dialectics and Explanations/Argument(yanbian言辩) and the Transforming of Afirs(chengshi成事).The Rectifying of Names is the logical beginning of the theory of names. The rectifying of names also means rectifying of awareness(zhi知).Xunzi thought human could get true knowledge through Dispelling Blindness(Jiebi解蔽).Xunzi claimed the true knowledge was the unity between perception and rationality. Mind(xin心) is very important to knowledge. In order to get true knowledge, we must achieve the condition of emptiness-unity-placidity(xu-yi-er-ying虚壹而静).On the other hand, we should be good at choosing and using methods(shu术). Methods are easier to use and different from Dao. Rectifying of names is one of choosing methods too. Xunzi also talked about the meaning of names, the category of names, the function of names, the creating of names, and so on.Chapter Three takes Dialectics and Explanations/Argument as a case study. In Xunzi’s theory of names, names have relationship with speak(yan言).Xunzi’s yan not only concludes language, but also means thoughts. It is necessary to rectify yan too. In order to properly use of yan, Xunzi thought human should correctly use Dialectics and Explanations/Argument. It is the final purpose to refute the pernicious doctrines(jianyan奸言).So Xunzi mainly criticized Mozi’s Mohism, Songxing, Laozi and Zhuangzi’s Daoism, Dengxi and Huishi’s School of Names, Zisi and Mencius’Confucianism. Besides, Legalism, Taqing, Weimou, Chenzhong, Shiyou and so on.Chapter Four mainly discusses the practical activities of names and Transforming Affairs(chengshi成事)with names. The practical meaning is in the names. Transforming affairs need making clear social class divisions(mingfen明分), which includes making clear what is noble and what base and discriminating between things that are the same and those are different. Xunzi also studies Ethics and Politics through researching Hevean and Human(tainren天人), natural emotional dispositions and deliberative activity(xingwei性伪),the Whole of people and Self(qunji群己),rituals and law(lifa礼法). Transforming Affairs has two aspects:the achieving of self(chengji成己)and the transforming of things(chengwu成物).The achieving of Self means achieving virtue while the transforming of things means creating objects. In order to achieve virtue, Xunzi distinguished objects from Self(ji己)and Things(wu物).The Whole/society(qun群)and Self are the critical point of politics. Through researching making clear social class divisions for giving form to the Whole/society(mingfenshiqun明分使群)and everyone should be in suitable place(gedeqiyi各得其宜),human could achieve the Whole/society populace live together in harmony and unity(qunjuheyi群居�'�一).So Xunzi united the value of Self and the Whole/society. Xunzi thought the relations between people and people, the Whole and Self, Family and Society was very important too.